21 Then you will say in your heart, Who has given me all these children? when my children had been taken from me, and I was no longer able to have others, who took care of these? when I was by myself, where then were these?
So has the Lord said: In Ramah there is a sound of crying, weeping and bitter sorrow; Rachel weeping for her children; she will not be comforted for their loss. The Lord has said this: Keep your voice from sorrow and your eyes from weeping: for your work will be rewarded, says the Lord; and they will come back from the land of their hater. And there is hope for the future, says the Lord; and your children will come back to the land which is theirs.
But the Jerusalem on high is free, which is our mother. For it is in the Writings, You who have never given birth, be glad; give cries of joy, you who have had no birth-pains; for the children of her who has been given up by her husband are more than those of the woman who has a husband. Now we, brothers, as Isaac was, are the children of the undertaking of God. But as in those days he who had birth after the flesh was cruel to him who had birth after the Spirit, even so it is now.
And so all Israel will get salvation: as it is said in the holy Writings, There will come out of Zion the One who makes free; by him wrongdoing will be taken away from Jacob: And this is my agreement with them, when I will take away their sins. As far as the good news is in question, they are cut off from God on account of you, but as far as the selection is in question, they are loved on account of the fathers. Because God's selection and his mercies may not be changed. For as you, in time past, were not under the rule of God, but now have got mercy through their turning away, So in the same way these have gone against the orders of God, so that by the mercy given to you they may now get mercy.
For if you were cut out of a field olive-tree, and against the natural use were united to a good olive-tree, how much more will these, the natural branches, be united again with the olive-tree which was theirs?
So I say, Were their steps made hard in order that they might have a fall? In no way: but by their fall salvation has come to the Gentiles, so that they might be moved to envy. Now, if their fall is the wealth of the world, and their loss the wealth of the Gentiles, how much greater will be the glory when they are made full? But I say to you, Gentiles, in so far as I am the Apostle of the Gentiles, I make much of my position: If in any way those who are of my flesh may be moved to envy, so that some of them may get salvation by me. For, if by their putting away, the rest of men have been made friends with God, what will their coming back again be, but life from the dead? And if the first-fruit is holy, so is the mass: and if the root is holy, so are the branches. But if some of the branches were broken off, and you, an olive-tree of the fields, were put in among them, and were given a part with them in the root by which the olive-tree is made fertile,
And they will be put to death with the sword, and will be taken as prisoners into all the nations; and Jerusalem will be crushed under the feet of the Gentiles, till the times of the Gentiles are complete.
But straight away, after the trouble of those days, the sun will be made dark and the moon will not give her light and the stars will come down from heaven and the powers of heaven will be moved: And then the sign of the Son of man will be seen in heaven: and then all the nations of the earth will have sorrow, and they will see the Son of man coming on the clouds of heaven with power and great glory.
See her seated by herself, the town which was full of people! She who was great among the nations has become like a widow! She who was a princess among the countries has come under the yoke of forced work! She is sorrowing bitterly in the night, and her face is wet with weeping; among all her lovers she has no comforter: all her friends have been false to her, they have become her haters. Judah has been taken away as a prisoner because of trouble and hard work; her living-place is among the nations, there is no rest for her: all her attackers have overtaken her in a narrow place.
And the daughter of Zion has become like a tent in a vine-garden, like a watchman's house in a field of fruit, like a town shut in by armies.
Our holy and beautiful house, where our fathers gave praise to you, is burned with fire; and all the things of our desire have come to destruction.
You will not now be named, She who is given up; and your land will no longer be named, The waste land: but you will have the name, My pleasure is in her, and your land will be named, Married: for the Lord has pleasure in you, and your land will be married.
And though you were turned away from, and hated, and had no helper, I will make you a pride for ever, a joy from generation to generation.
For I will make wide your limits on the right hand and on the left; and your seed will take the nations for a heritage, and make the waste towns full of people. Have no fear; for you will not be shamed or without hope: you will not be put to shame, for the shame of your earlier days will go out of your memory, and you will no longer keep in mind the sorrows of your widowed years. For your Maker is your husband; the Lord of armies is his name: and the Holy One of Israel is he who takes up your cause; he will be named the God of all the earth. For the Lord has made you come back to him, like a wife who has been sent away in grief of spirit; for one may not give up the wife of one's early days. For a short time I gave you up; but with great mercies I will take you back again. In overflowing wrath my face was veiled from you for a minute, but I will have pity on you for ever, says the Lord who takes up your cause.
Awake! awake! up! O Jerusalem, you who have taken from the Lord's hand the cup of his wrath; tasting in full measure the wine which overcomes. She has no one among all her children to be her guide; not one of the sons she has taken care of takes her by the hand. These two things have come on you; who will be weeping for you? wasting and destruction; death from need of food, and from the sword; how may you be comforted? Your sons are overcome, like a roe in a net; they are full of the wrath of the Lord, the punishment of your God.
For this cause my people are taken away as prisoners into strange countries for need of knowledge: and their rulers are wasted for need of food, and their loud-voiced feasters are dry for need of water.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Isaiah 49
Commentary on Isaiah 49 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 49
Isa 49:1-26. Similar to Chapter 42:1-7 (Isa 49:1-9).
Messiah, as the ideal Israel (Isa 49:3), states the object of His mission, His want of success for a time, yet His certainty of ultimate success.
1. O isles—Messiah is here regarded as having been rejected by the Jews (Isa 49:4, 5), and as now turning to the Gentiles, to whom the Father hath given Him "for a light and salvation." "Isles" mean all regions beyond sea.
from the womb—(Isa 44:2; Lu 1:31; Joh 10:36).
from … bowels … mention of my name—His name "Jesus" (that is, God-Saviour) was designated by God before His birth (Mt 1:21).
2. my mouth … sword—(Isa 11:4; Re 19:15). The double office of the Word of God, saving and damnatory, is implied (Isa 50:4; Joh 12:48; Heb 4:12).
shaft—(Ps 45:5). "Polished," that is, free from all rust, implies His unsullied purity.
in … quiver … hid me—Like a sword in its scabbard, or a shaft in the quiver, Messiah, before His appearing, was hid with God, ready to be drawn forth at the moment God saw fit [Hengstenberg]; also always protected by God, as the arrow by the quiver (Isa 51:16).
3. Israel—applied to Messiah, according to the true import of the name, the Prince who had power with God in wrestling in behalf of man, and who prevails (Ge 32:28; Ho 12:3, 4). He is also the ideal Israel, the representative man of the nation (compare Mt 2:15 with Ho 11:1).
in whom … glorified—(Joh 14:13; 17:1-5).
4. I—Messiah.
in vain—comparatively in the case of the greater number of His own countrymen. "He came unto His own, and His own received Him not" (Isa 53:1-3; Lu 19:14; Joh 1:11; 7:5). Only a hundred twenty disciples met after His personal ministry was ended (Ac 1:15).
yet … my judgment … with the Lord—Ultimately, God will do justice to My cause, and reward (Margin for "work," compare Isa 40:10; 62:11) My labors and sufferings. He was never "discouraged" (Isa 42:4; 50:7, 10). He calmly, in spite of seeming ill success for the time, left the result with God, confident of final triumph (Isa 53:10-12; 1Pe 2:23). So the ministers of Christ (1Co 4:1-5; 1Pe 4:19).
5. The reason why He was confident that His work would be accepted and rewarded, namely, because He is "glorious in the eyes of Jehovah," &c.
to bring Jacob again to him—(Mt 15:24; Ac 3:26).
Though Israel be not gathered—metaphor from a scattered flock which the shepherd gathers together again; or a hen and her chickens (Mt 23:37). Instead of the text "not," the Keri has the similar Hebrew word, "to Him," which the parallelism favors: "And that Israel may be gathered to Him."
yet—rather, parenthetically. "For I am glorious, &c., and My God is My strength." Then (Isa 49:6) resuming the words from the beginning of Isa 49:5, "He saith" (I repeat), &c. Horsley explains, "Notwithstanding the incredulity of the Jews, Messiah shall be glorified in the conversion of the Gentiles," reading as English Version: but if the Keri be read, "Israel shall at one time or other be gathered, notwithstanding their incredulity during Messiah's sojourn on earth."
6. It is a light thing—"It is too little that Thou shouldest," [Hengstenberg], that is, It is not enough honor to Thee to raise up Jacob and Israel, but I design for Thee more, namely, that Thou shouldest be the means of enlightening the Gentiles (Isa 42:6, 7; 60:3).
the preserved—namely, those remaining after the judgments of God on the nation—the elect remnant of Israel reserved for mercy. Lowth, with a slight but needless change of the Hebrew, translates for "tribes" and "preserved," the "scions"—the "branches."
7. whom man despiseth—Hebrew, "the despised of soul," that is, by every soul, by all men (Isa 52:14, 15; 53:3; 50:6-9; Ps 22:6). Lowth translates, "whose person is despised."
abhorreth—literally, "who is an abomination to the nation" (Lu 23:18-23). The Jews contemptuously call Him always Tolvi, "the crucified." I prefer, on account of Goi, the Hebrew term for nation being usually applied to the Gentiles, and that for people to the Jews (Ho 1:9; so the Greek terms respectively also Laos and Ethne, Ro 9:25), to take "nation" here collectively for the Gentile world, which also spurned Him (Ps 2:1-3; Ac 4:25-27).
servant of rulers—(Mt 17:27). He who would not exert His power against the rulers (Mt 26:52, 53).
shall see—namely the fulfilment of God's promises (Isa 49:3, 6), "when He (shall be) a light to the Gentiles."
arise—to reverence Thee (Ps 72:10, 11; Php 2:10).
princes also—rather, for the parallelism, supply the ellipsis, thus, "Princes shall see and shall worship."
faithful—namely, to His promises.
choose thee—as God's elect (Isa 42:1).
8. Messiah is represented as having asked for the grace of God in behalf of sinners; this verse contains God the Father's favorable answer.
an acceptable time—"In a time of grace" [Hengstenberg]. A limited time (Isa 61:2; 2Co 6:2). The time judged by God to be the best fitted for effecting the purposes of His grace by Messiah.
heard thee—(Ps 2:8; Heb 5:7).
day of salvation—when "the fulness of time" (Ga 4:4) shall have come. The day of salvation is "to-day" (Heb 4:7).
helped—given Thee the help needed to enable Thee, as man, to accomplish man's salvation.
preserve—from the assaults and efforts of Satan, to divert Thee from Thy voluntary death to save man.
covenant of the people—(See on Isa 42:6). "The people," in the singular, is always applied exclusively to Israel.
establish the earth—rather, "to restore the land," namely, Canaan to Israel. Spiritually, the restoration of the Church (the spiritual Israel) to the heavenly land forfeited by man's sin is also included.
cause to inherit … desolate heritages—image from the desolate state of Judea during the Babylonish captivity. Spiritually, the Gentile world, a moral waste, shall become a garden of the Lord. Literally, Judea lying desolate for ages shall be possessed again by Israel (compare Isa 61:7, "in their land"). Jesus, the antitype of, and bearing the same name as Joshua (Heb 4:8), shall, like him, divide the land among its true heirs (Isa 54:3; 61:4).
9. (Isa 42:7; Zec 9:12).
prisoners—the Jews bound in legal bondage.
them … in darkness—the Gentiles having no light as to the one true God [Vitringa].
Show yourselves—not only see but be seen (Mt 5:16; Mr 5:19). Come forth from the darkness of your prison into the light of the Sun of righteousness.
in the ways, &c.—In a desert there are no "ways," nor "high places," with "pastures"; thus the sense is: "They shall have their pastures, not in deserts, but in cultivated and inhabited places." Laying aside the figure, the churches of Christ at the first shall be gathered, not in obscure and unknown regions, but in the most populous parts of the Roman empire, Antioch, Alexandria, Rome, &c. [Vitringa]. Another sense probably is the right one. Israel, on its way back to the Holy Land, shall not have to turn aside to devious paths in search of necessaries, but shall find them in all places wherever their route lies; so Rosenmuller. God will supply them as if He should make the grass grow in the trodden ways and on the barren high places.
10. Messiah will abundantly satisfy all the wants, both of literal Israel on their way to Palestine, and of the spiritual on their way to heaven, as their Shepherd (Isa 65:13; Mt 5:6), also in heaven (Re 7:16, 17).
11. my—All things are God's.
mountains a way—I will remove all obstructions out of the way (Isa 40:4).
exalted—that is, cast up (Isa 57:14; 62:10); for instance, over valleys. Vitringa explains "mountains" as great kingdoms, Egypt, Syria, &c., subjected to Rome, to facilitate the spreading of the Gospel; "highways," the Christian doctrine wherein those who join the Church walk, and which, at the time of Constantine, was to be raised into prominence before all, and publicly protected (Isa 35:8, 9).
12. Sinim—The Arabians and other Asiatics called China Sin, or Tchin; the Chinese had no special name for themselves, but either adopted that of the reigning dynasty or some high-sounding titles. This view of "Sinim" suits the context which requires a people to be meant "from far," and distinct from those "from the north and from the west" [Gesenius].
13. So Re 12:12. God will have mercy on the afflicted, because of His compassion; on His afflicted, because of His covenant.
14. Zion—the literal Israel's complaint, as if God had forsaken her in the Babylonian captivity; also in their dispersion previous to their future restoration; thereby God's mercy shall be called forth (Isa 63:15-19; Ps 77:9, 10; 102:17).
15. (Isa 44:21; Ps 103:13; Mt 7:11).
16. Alluding to the Jews' custom (perhaps drawn from Ex 13:9) of puncturing on their hands a representation of their city and temple, in token of zeal for them [Lowth], (So 8:6).
17. Thy children—Israel (Isa 49:20, 21; Isa 43:6). Jerome reads, for "Thy children," "Thy builders"; they that destroyed thee shall hasten to build thee.
haste—to rebuild thy desolate capital.
shall go forth—Thy destroyers shall leave Judea to Israel in undisturbed possession.
18. As Zion is often compared to a bride (Isa 54:5), so the accession of converts is like bridal ornaments ("jewels," Isa 62:3; Mal 3:17). Her literal children are, however, more immediately meant, as the context refers to their restoration; and only secondarily to her spiritual children by conversion to Christ. Israel shall be the means of the final complete conversion of the nations (Mic 5:7; Ro 11:12, 15).
as a bride—namely, binds on her ornaments.
19. land of thy destruction—thy land once the scene of destruction.
too narrow—(Isa 54:1, 2; Zec 10:10).
20. children … after … other—rather, "the children of thy widowhood," that is, the children of whom thou hast been bereft during their dispersion in other lands (see on Isa 47:8) [Maurer].
again—rather, "yet."
give place—rather, "stand close to me," namely, in order that we may be the more able to dwell in in the narrow place [Horsley]. Compare as to Israel's spiritual children, and the extension of the gospel sphere, Ro 15:19, 24; 2Co 10:14-16. But Isa 49:22 (compare Isa 66:20) shows that her literal children are primarily meant. Gesenius translates, "Make room."
21. Who, &c.—Zion's joyful wonder at the unexpected restoration of the ten tribes. Secondarily, the accession of spiritual Israelites to the mother church of Jerusalem from the Gentiles is meant. This created surprise at first (Ac 10:45; 14:27; 15:3, 4).
lost … am desolate, a captive, and removing to and fro—rather, "bereaved of … have been barren, an exile and outcast" [Horsley]. She had been "put away" by Jehovah, her husband (Isa 50:1); hence her wonder at the children begotten to her.
22. lift … hand—that is, beckon to (see on Isa 13:2).
standard—(Isa 11:12).
bring … sons in … arms—The Gentiles shall aid in restoring Israel to its own land (Isa 60:4; 66:20). Children able to support themselves are carried on the shoulders in the East; but infants, in the arms, or astride on one haunch (Isa 60:12). "Thy sons" must be distinct from "the Gentiles," who carry them; and therefore cannot primarily refer to converts among the Gentiles.
23. lick … dust—that is, kiss thy feet in token of humble submission.
for they … not … ashamed … wait for me—The restoration of Israel shall be in answer to their prayerful waiting on the Lord (Isa 30:18, 19; Ps 102:16, 17; Zec 12:10; 14:3).
24. the prey—Israel, long a prey to mighty Gentile nations, whose oppression of her shall reach its highest point under Antichrist (Da 11:36, 37, 41, 45).
lawful captive—the Jews justly consigned for their sins (Isa 50:1) as captives to the foe. Secondarily, Satan and Death are "the mighty" conquerors of man, upon whom his sin give them their "lawful" claim. Christ answers that claim for the sinners, and so the captive is set free (Job 19:25; 14:14; Mt 12:29; Ho 6:2, where Isa 49:4 shows the primary reference is to Israel's restoration, to which the resurrection corresponds; Isa 26:19; Eph 4:8; Heb 2:14, 15). Others not so well translate, "the captives taken from among the just Israelites."
25. (Isa 53:12; Ps 68:18; Col 2:15).
contend with him, &c.—(Isa 54:17).
26. feed … own flesh—a phrase for internal strifes (Isa 9:20).
own blood—a just retribution for their having shed the blood of God's servants (Re 16:6).
sweet wine—that is, must, or new wine, the pure juice which flows from the heap of grapes before they are pressed; the ancients could preserve it for a long time, so as to retain its flavor. It was so mild that it required a large quantity to intoxicate; thus the idea here is that very much blood would be shed (Re 14:10, 20).
all flesh shall, &c.—the effect on the world of God's judgments (Isa 66:15, 16, 18, 19; Re 15:3, 4).